We see, too, that in the choice of magistrates a people will choose far more honestly than a prince; so that while you shall never persuade a people that it is advantageous to confer dignities on the infamous and profligate, a prince may readily, and in a thousand ways, be drawn to do so. Again, it may be seen that a people, when once they have come to hold a thing in abhorrence, remain for many ages of the same mind; which we do not find happen with princes. For the truth of both of which assertions the Roman people are my sufficient witness, who, in the course of so many hundred years, and in so many elections of consuls and tribunes, never made four appointments of which they had reason to repent; and, as I have said, so detested the name of king, that no obligation they might be under to any citizen who affected that name, could shield him from the appointed penalty. Further, we find that those cities wherein the government is in the hands of the people, in a very short space of time, make marvellous progress, far exceeding that made by cities which have been always ruled by princes; as Rome grew after the expulsion of her kings, and Athens after she freed herself from Pisistratus; and this we can ascribe to no other cause than that the rule of a people is better than the rule of a prince. Nor would I have it thought that anything our historian may have affirmed in the passage cited, or elsewhere, controverts these my opinions. For if all the glories and all the defects both of peoples and of princes be carefully weighed, it will appear that both for goodness and for glory a people is to be preferred. And if princes surpass peoples in the work of legislation, in shaping civil institutions, in moulding statutes, and framing new ordinances, so far do the latter surpass the former in maintaining what has once been established, as to merit no less praise than they.